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Intellect needs to be understood not as some kind of claim against the other human excellences for which a fatally high price has to be paid, but rather as a complement to them without which they cannot be fully consummated.

Richard Hofstadter

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Richard Hofstadter
Age: 54 †
Born: 1916
Born: August 6
Died: 1970
Died: October 24
Historian
University Teacher
Buffalo
New York
Without
Claims
Consummated
Needs
Paid
Fatally
Kind
Understood
Complement
High
Claim
Rather
Excellence
Cannot
Intellect
Human
Price
Humans
Fully
Excellences

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One of the primary tests of the mood of a society at any given time is whether its comfortable people tend to identify, psychologically, with the power and achievements of the very successful or with the needs and sufferings of the underprivileged.
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The intellectual ... may live for ideas, as I have said, but something must prevent him from living for one idea, from becoming obsessive or grotesque. Although there have been zealots whom we may still regard as intellectuals, zealotry is a defect of the breed and not of the essence.
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As with the pursuit of happiness, the pursuit of truth is itself gratifying whereas the consummation often turns out to be elusive.
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The utopia of the Populists was in the past, not in the future. According to the agrarian myth, the health of the state was proportionate to the degree to which it was dominated by the agricultural class, and this assumption pointed to the superiority of an earlier age.
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A university's essential character is that of being a center of free inquiry and criticism - a thing not to be sacrificed for anything else.
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In using the terms play and playfulness, I do not intend to suggest any lack of seriousness quite the contrary. Anyone who has watched children, or adults, at play will recognize that there is no contradiction between play and seriousness, and that some forms of play induce a measure of grave concentration not so readily called forth by work.
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If for every error and every act of incompetence one can substitute an act of treason, many points of fascinating interpretation are open to the paranoid imagination.
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We are all sufferers from history, but the paranoid is a double sufferer, since he is afflicted not only by the real world, with the rest of us, but by his fantasies as well.
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Intellectualism, though by no means confined to doubters, is often the sole piety of the skeptic.
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To the zealot overcome by his piety and to the journeyman of ideas concerned only with his marketable mental skills, the beginning and end of ideas lies in their efficacy with respect to some goal external to intellectual processes.
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The role of third parties is to sting like a bee, then die.
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It is ironic that the United States should have been founded by intellectuals, for throughout most of our political history, the intellectual has been for the most part either an outsider, a servant or a scapegoat.
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A university is not a service station. Neither is it a political society, nor a meeting place for political societies. With all its limitations and failures, and they are invariably many, it is the best and most benign side of our society insofar as that society aims to cherish the human mind.
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To the reactionary ear every whispered criticism of the elite classes has always sounded like the opening shot of an uprising.
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The nation seems to slouch onward into its uncertain future like some huge inarticulate beast, too much attainted by wounds and ailments to be robust, but too strong and resourceful to succumb.
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The idea of the paranoid style as a force in politics would have little contemporary relevance or historical value if it were applied only to men with profoundly disturbed minds. It is the use of paranoid modes of expression by more or less normal people that makes the phenomenon significant.
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Intellect is neither practical nor impractical it is extra-practical.
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The delicate thing about the university is that it has a mixed character, that it is suspended between its position in the eternal world, with all its corruption and evils and cruelties, and the splendid world of our imagination.
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The tradition of the new. Yesterday's avant-gard-experiment is today's chic and tomorrow's cliche.
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We have learned so well how to absorb novelty that receptivity itself has turned into a kind of tradition- the tradition of the new. Yesterdays avant-garde experiment is today's chic and tomorrows cliche.
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